10. Being in the same state as in the Noble Qur’an

a. The Effort to understand the Qur’an

٨٣. عَنْ عُثْمَانَ رَضِيَ اللّٰهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ».

83. Uthman (r.a.) narrated that the Noble Prophet (pbuh) said:

“The best among you (Muslims) are those who learn the Qur’an and teach it.” (Bukhari, Virtues of the Qur’an, 21; Abu Dawud, Witr, 14/1452; Tirmidhi, Virtues of the Qur’an, 15/2907)

٨٤. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«…وَمَا اجْتَمَعَ قَوْمٌ فِي بَيْتٍ مِنْ بُيُوتِ اللّٰهِ يَتْلُونَ كِتَابَ اللّٰهِ وَيَتَدَارَسُونَهُ بَيْنَهُمْ إلَّا نَزَلَتْ عَلَيهِمُ السَّكِينَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَحَفَّتْهُمُ الْمَلَائِكَةُ وَذَكَرَهُمُ اللّٰهُ فِيمَنْ عِنْدَهُ».

84. Abu Huraira (r.a) narrated: The Messenger of Allah (pbuh) said:

“…If a group of people assemble in a house among the houses of Allah (mosques) and recite the Book of Allah and discuss the Qur’an (among themselves), then tranquility would descend upon them and mercy would cover them and angels would surround them and Allah the Almighty mentions them in the presence of those near Him.” (Muslim, Kitab Al-Dhikr, 38; Abu Dawud, Witr, 14/1455; Tirmidhi, Qiraah, 10/2945; Ibn Majah, Muqaddimah, 17)

Explanations:

Allah the Exalted revealed the Qur’an as a reference book and guide for His servants to enter into Paradise. Therefore, Qur’an guides humans to the most righteous way. (Al-Isra; 17:9-10)

The Noble Qur’an is sent to be understood and practiced. Allah the Almighty explained in the Qur’an all kinds of examples in various ways so that we can benefit from them. (Al-Isra; 17: 41, 89), Al-Zumar; 39:27) (Al-Kahf; 18:54) (Al-Rum; 30:58)

In order for us to understand it, take lessons from it, and put it into practice, He made the Qur’an easy to understand. (Maryam; 19:97) (Al-Duhan; 44:58) (Al-Qamar; 54:17, 22, 32, 40)

Therefore, a believer’s duty is to put effort to understand the word of Allah and study the Qur’an. For sure, before trying to understand it, one must learn how to read it correctly. That is because recitation of the Qur’an is necessary for a believer since he will need to recite it five times a day during his prayers. Therefore, knowledge of the recitation of the Qur’an, at least enough to perform five daily prayers, is a fard al-‘ayn.^[1]

Those who learn the Qur’an should strive to teach others. In the first hadith, we are informed that the best people are those who participate sincerely in the activities to learn and teach the Qur’an. That is because the book with which they are busying themselves is the word of Allah, the best of all the words.^[2]

The most important and major duty of the Messenger of Allah was to recite the Qur’an^[3] and teach it to others. As a matter of fact, one day when Abu Talha (r.a.) arrived where the Prophet (pbuh) was, he saw the Prophet standing up and teaching the Qur’an to the Ashab al-Suffa.^[4] And, the Prophet (pbuh), due to his hunger, had tied a stone to his belly in order to be able stand up. (Abu Nuaym, Hilya, I, 342)

Companions and righteous people of next generations followed the tradition of the Messenger of Allah on learning and teaching Qur’an.

Abdullah b. Mas’ud (r.a.) used to say when he let someone recite a verse from the Qur’an:

“This verse is better than anything that the sun rises upon or everything exists on this earth.”

He used to repeat this sentence for each verse of Qur’an. (Haythami, VII, 166)

Abu Abdurrahman al-Sulami started to teach how to recite the Qur’an at the time of Uthman’s Caliphate and continued doing this for a long time. He used to say about the praying room where he used to teach the Qur’an in the city of Kufe:

“The only reason that I am here is my wish to be among those about whom the Messenger of Allah gave the following good news:

“The best among you are those who learn and teach the Qur’an.” (Bukhari, Fadail al-Qur’an, 21; Tirmidhi, Fadail al-Qur’an, 15/2907)

However, these services should be done only for the content of Allah. Material benefits and simple calculations should not interfere with it.

Once, Imran b. Husayn (r.a.) came across a person who was reciting the Qur’an. When the man was finished his recitation, he asked for some things from the audience. When Imran (r.a.) saw this, as if he was faced with a disaster, he said:

                                      اِنَّا لِله وَاِنّاَۤ اِلَيْهِ رَاجِعُونَ

“Inna lillahi wa inna ilayhi raaciun: To Allah We belong, and to Him is our return.”^[5]

Then he said:

“One day the Messenger of Allah (pbuh) said:

“Whoever recites the Qur’an, he should ask for it from Allah. That is because there will be a time that people will recite the Qur’an and ask for something from people.” (Tirmidhi, Fadail al-Qur’an, 20/2917)

Qur’an is so valuable that it is impossible to compensate the rewards of learning and teaching it. Only Allah the Almighty can give its rewards in the best manner. How terrific the following two stories about those who acknowledged the value of the Qur’an are:

Imam Abu Hanifa gave five hundred dirhams to the teacher of his son Hammad when he taught Hammad the chapter Al-Fatiha. At the time, one could buy a ram for a dirham. The teacher found this generosity too much, for he had only taught the chapter al-Fatiha. Upon that Abu Hanifa said:

“Don’t belittle what you have taught to my son!  If we had more money with us then this amount, in order to show our respect for the Qur’an, we would give it to you.”^[6]

While Salahaddin Ayyubi was taking a walk in military quarters, he saw a kid reciting the Qur’an in front of his father. He liked the recitation of the kid and shared his food with him. He also donated part of his field to the kid and his father.^[7]

While learning Qur’an and teaching it is so rewarding in the sight of Allah, forgetting it or preventing it from being taught is a major sin. In a hadith the miserable consequences of forgetting the Qur’an are mentioned as follows:

“…The sins of my followers are submitted to me. I did not see a worse sin than them forgetting a Chapter or a verse from the Qur’an that they were blessed with.” (Abu Dawud, Salah, 16/461; Tirmidhi, Fadail al-Qur’an, 19/2916)

“Those who recite (learn) the Qur’an but then forget it will come to the presence of Allah on the Day of Judgment with empty hands and as deprived of goodness.” (Abu Dawud, Witr, 21/1474)

The term “forgetting” here means both literally forgetting the memorized and learned Qur’an and also not reciting the Qur’an regularly, not putting it into practice, and not paying attention to what is permissible (halal) and forbidden (haram.)  As a matter of fact the following verses express the same issue:

“But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment.”

He will say: “O my Lord! Why have You raised me up blind, while I had sight (before)?” (Allah) will say:

“Thus did you, when Our Signs came unto you, disregard them: so will you, this day, be disregarded.” (Taha; 20:124-126)

“He who has nothing of the Holy Qur’an in his heart is like a ruined house.” (Tirmidhi, Fadail al-Qur’an, 18/2913; Darimi, Fadail al-Qur’an, 1)

The implied purpose in learning and teaching Qur’an is for sure to put it into practice in every aspect of life. In order to realize this, one must try to understand the content of Qur’an. Our second hadith shows how Allah is pleased with the works and efforts in this way. That is because Allah the Exalted descends tranquility upon those who assemble and recite, study, and try to understand the meaning of His Exalted Book and covers them with His mercy, and the angels surround them and Allah makes a mention of them in the presence of those near Him. Thus, those servants who study the Qur’an receive the prayers and love of select angels in the sight of Allah.

Allah’s mercy covers such assemblies. All sins and faults of people who are present in such assemblies are forgiven except the sins of violating others’ rights. Angels of mercy surround them and protect them from every kind of evil and danger by taking them into a ring that extends from the Earth up to the sky. Angels give acuteness to their intelligence and openness and comfort to their hearts, and they in a sense visit them and shake their hands.

The Companions of the Prophet used to assemble and discuss the Qur’an and the hadith. Abu Nadra narrates:

“When the Companions gathered, they used to study knowledge (noble hadith) and recite a chapter from the Qur’an.” (Khatib al-Baghdadi, al-Faqih wa al-mutafaqqih, II, 126)

In the same manner, Ashab al-Suffa used to be present at Prophet’s Mosque and recite the Qur’an and learn and discuss it among themselves during the night. (Bukhari, Jihad, 9; Muslim, Imarah, 147)

In our hadith, the Messenger of Allah (pbuh) gratified places where the Qur’an is studied as “the House of Allah.”  Here, the intention from the term “the Houses of Allah” is first of all mosques and praying rooms, and then every appropriate and clean place where Qur’an is recited, even our houses.

Getting the “education” of the Qur’an means to study deeply by focusing the mind and comprehension on Its verses and chapters one by one and to put them into practice by analyzing the fundamentals of the faith, the rules, the moral principles, and the knowledge covered in them.

The “tranquility (sakinah)” that is received by the students of the Qur’an purifies the hearts and fills them with the divine light. It also leads hearts to be filled with confidence and inner peace. By acknowledging the power of Allah, the owner of this kind of heart obtains a dignity that fits a believer well. Moreover, the Arabic word “sakina” (tranquility) not only means the descent of angels but also the name of the descending angel and angels of mercy.

A concrete example of the descent of “Sakina” is as follows:

Once Usaid b. Hudair, who had a nice voice, was reciting the Qur’an at night next to piles of dates and his horse was tied beside him with two long strings. Then, the horse suddenly reared up. When Usaid stopped reciting, the horse calmed down, and the same thing happened two more times. His younger son, Yahya was sleeping close to the horse. Usaid feared that the horse might hurt his kid, and he pulled the boy next to where he is. Then, when he looked towards the sky, he saw something like a cloud containing things that looked like lamps. These things slowly rose in the sky and then disappeared. The next morning he informed the Messenger of Allah (pbuh) what had happened. Allah’s Messenger (pbuh) said:

“That was as-Sakina (tranquility) which descended because of (the recitation of) the Qur’an” (Bukhari, Manaqib, 25; Fadail al-Qur’an 11; Muslim, Musafirin 240-241)

In another narration:

“Those were Angels who came near to you for your recitation and if you had kept on reciting till dawn, they would have remained there till the morning when people would have seen them as they would not hide from people.” (See Bukhari, Fadail al-Qur’an, 15; Muslim, Musafirin, 242)

The Noble Companions made great sacrifices in order to understand the Qur’an and practice it. For this reason, several companions chose to become a disciple of the Qur’an in Suffa and lead in poor conditions. Maybe they did not receive any material benefits for their sacrifice, but their names will be remembered until the Day of Judgment. Thousands of people who have benefited from the knowledge that they bequeathed pray for them. One of these students, Abdullah b. Mas’ud (r.a.) said:

“By Allah other than Whom none has the right to be worshipped! There is no chapter revealed in the book of Allah but I know at what place it was revealed; and there is no verse revealed in Allah’s Book but I know about whom it is. If I hear that someone knows Qur’an better than I do and I know I can go to him with a camel, for sure I would take off right away to reach him.” (Bukhari, Fadail al-Qur’an, 8)

 Umar (r.a.) recited Qur’an by concentrating on understanding the verses and by deeply thinking through them and putting them into practice. His saying that “I have completed the chapter al-Baqarah in twelve years and to thank Allah, I have sacrificed a camel” proves this fact. (Qur­tu­bi, I, 40)

Imam Malik also reported that Abdullah b. Umar (r.a.) studied the verses of the chapter al-Baqara for eight years in order to learn it. (Muwatta, Qur’an, 11)

Al-Baji said:

“This is not due to the weakness of his intelligence or memory, God forbid (we take refuge in Allah from thinking this way.)  On the contrary, he was learning the obligatory acts (fards), rules, and other subjects related to them that are mentioned in Qur’an.” (Kattani, Taratib, II, 191)

A man asked Zaid b. Thabit (r.a.) what he thinks about reciting the entire Noble Qur’an in one week. Zaid b. Thabit said “it would be nice” and continued:

“However, I like reciting the entire Qur’an in fifteen or twenty^[8] days better. If you ask why, in this way I can think about the verses and understand them better.” (Muwatta, Qur’an, 4)

b. Living the Qur’an

٨٥. عَنِ ابْنِ عُمَرَ رَضِيَ اللّٰهُ عَنْهُمَا عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللّٰهُ الْقُرْآنَ فَهُوَ يَقُومُ بِهِ آنَاءَ اللَّيلِ وَآنَاءَ النَّهَارِ وَرَجُلٌ آتَاهُ اللّٰهُ مَالًا فَهُوَ يُنْفِقُهُ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ».

85. Ibn Umar (r.a.) reported that the Prophet (pbuh) said:

“Do not envy, except two kinds of people:

First, a man whom Allah has given the knowledge of the Book and he recites and practices it during the hours of the night and the hours of the day, and, second, a man whom Allah has given wealth, and he spends it in charity during the night and the hours of the day.” (Muslim, Musafirin, 266, 267. Also see Bukhari, Tamanni, 5; Tawhid, 45)

٨٦. عَنْ مُعَاذٍ الْجُهَنِيِّ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«مَنْ قَرَأَ الْقُرْآنَ وَعَمِلَ بِمَا فِيهِ أُلْبِسَ وَالِدَاهُ تَاجًا يَوْمَ الْقِيَامَةِ ضَوْءُهُ أَحْسَنُ مِنْ ضَوْءِ الشَّمْسِ فِي بُيُوتِ الدُّنْيَا لَوْ كَانَتْ فِيكُمْ، فَمَا ظَنُّكُمْ بِالَّذِي عَمِلَ بِهٰذَا».

86. Mu’adh al-Juhani (r.a.) reported that the Messenger of Allah (pbuh) said:

“If anyone recites the Qur’an and acts according to its contents, on the Day of Judgment his parents will be crowned with a crown whose light is better than the light of the sun would be in the dwellings of this world if it were among you. So what do you think of the person himself who acts according to the Qur’an?” (Abu Dawud, Witr, 14/1453)

 

Explanations:

The real purpose of reading and understanding the Qur’an is to put it into practice in every aspect of our life. This is stated in the noble verses of the Qur’an as follows:

“(Here is) a Book which We have sent down unto you, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition.” (Sad; 38:29)

“Those who rehearse the Book of Allah, establish regular Prayer, and spend (in charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail.” (Al-Fatir; 35:29)

According to such verses of Qur’an, reading and understanding the verses of the Qur’an must be followed by acts that reflect the lessons taken from its commands and prohibitions. For this reason, in the second verse, reading the Qur’an is followed by performing prayers and giving charity openly and secretly from the blessings of Allah. Since a person who reads and understands the Qur’an obeys its rules by thinking about the good news, warnings, and clear verses and explanations of Qur’an and avoids its prohibitions. Satan works hard to keep people away from the Qur’an. Therefore, Allah the Almighty commands to seek His protection especially before reading the Qur’an and says:

“When you do read the Qur’an, seek Allah’s protection from Satan the rejected one.” (Al-Nahl; 16:98)

With this command of Allah, Satan’s interference between the Qur’an and putting it into practice will be prevented.

It is explained in the following saying by the Messenger of Allah (pbuh) what happens to Satan when the believers follow this command of Allah:

“When, the son of Adam recites a verse of prostration and then falls down in prostration, the Satan goes into seclusion and weeps and says:

“Woe unto me, the son of Adam was commanded to prostrate, and he prostrated and Paradise was entitled to him and I was commanded to prostrate, but I refused and am doomed to Hell.” (Muslim, Kitab Al-Iman, 133)

The whole point is to read the Qur’an and put it into practice without tripping in front of the obstacles of carnal self and Satan. As a matter of fact, those who do not reflect the Qur’an into their lives are not considered as hafiz (or the person who has memorized the entire Qur’an) no matter how well he recites it from his memory. Indeed Abu Umar (r.a.) described being hafiz of the Qur’an as:

“The real hafiz is the one who knows the commands of it, and what is permissible and forbidden and puts them into practice.” (Qurtubi, I, 26)

Abdullah b. Mas’ud pointed out that being a real hafiz of the Qur’an is only possible by living the Qur’an and said:

“Those who memorized the entire Qur’an should be known by:

1. Waking up at night and worshipping,
2. Fasting while others are not fasting,
3. Thinking about their end while others are having fun,
4. Weeping because of their weaknesses in their servitude to Allah while others are laughing,
5. Keeping their silence while others are talking to each other,
6. Being humble while others are arrogant.

Those who have memorized the Qur’an should:

1. Weep,
2. Look sad,
3. Be dignified and knowledgeable,
4. And think a lot and be peaceful.

Those who know the Qur’an should avoid;

1. Being cold hearted,
2. Ignorant,
3. Flattering (i.e. someone who praises others just to get worldly benefits) and,
4. Getting easily upset.” (Abu Nuaym, Hilya, I, 130)

The Messenger of Allah lived the Qur’an while reading it. When he read the Qur’an, he thought about the meanings of the verses and immediately applied its commands in his life. For instance when he came to the verses about glorifying Allah, he would say the phrases such as “Subhan’Allah” (Glorious is Allah) to glorify the name of Allah. When he read the verses about praying, he would make supplication to Allah. When he read the verses about seeking protection from Allah, he would immediately take refuge in Allah. (Muslim, Musafirin, 203; Nasai, Qiyam al-Layl, 25/1662)

This is the kind of study of the Qur’an which will lead a believer to salvation. As a matter of fact, Muhammad Hadimi, one of the famous Ottoman scholars, said:

The only way to avoid all kinds of hardships, troubles, and disasters is holding onto the Qur’an and putting it into practice. Keep performing acts of worship and services!  Especially hold on to reading the Qur’an, which is among the best acts of worship, while thinking about its meaning, pronouncing its verses clearly, and showing respect to it! Indeed, reading the Qur’an in this manner is like directly communicating with Allah. (See Hadimi, Majmuat al-rasail, pp. 112, 194, 200)

Allah the Almighty glorifies those who sincerely read the Qur’an and put it into practice, and degrades those who do not practice it even if they read it. (Muslim, Musafirin, 269; Ali al-Qari, Mirqat, IV, 620)

In our first hadith, we are told that those who read the Qur’an in the morning and evening and practice it come at the first rank of those whom one can envy. How can someone not wish to be like them?!^[9] As a matter of fact, it is the greatest wealth to have the knowledge of the Noble Qur’an and then to act in accordance with it. Believers should appreciate the value of this divine blessing and should not turn attention to temporary and deceptive profits.

It is said in a noble hadith:

“Qur’an is a wealth that no poverty can be experienced after it (in other words, those who know the Qur’an obtain the most valuable wealth) and there is no wealth save the Holy Qur’an (in other words, such divine wealth cannot be compared to any material wealth.)” (Haythami, VII, 158)

The following saying of Abdullah b. Mas’ud (r.a.) is really striking in terms of expressing the wealth of those who know the Qur’an:

“Whoever wishes for knowledge should contemplate about the meanings of the verses of the Qur’an, and concentrate their exegesis and recitation! As a matter of fact, it consists of the knowledge of the past and the future generations.” (Haythami, VII, 165; Baihaqi, Shuab, II, 331)

About this topic, Husayn b. Fadl narrated the following story:

Seven caravans owned by the Jewish tribes of Bani Qurayzah and Bani Nadir arrived at the city of Medina on the same day. The caravans carried various fabrics, perfume glasses, jewelry, and various sea products.

Muslims said:

“We wish that these materials were ours so that we would get stronger and spend it in the way of Allah.”

Upon that, Allah the Almighty revealed the following noble verse:

“And We have bestowed upon you the seven oft-repeated (verses) and the Grand Qur’an.” (Al-Hijr; 15:87)

In other words, Allah the Almighty meant “I have blessed you with seven verses which are more valuable than those seven caravans.”

After this verse, the following verse was revealed:

“Strain not your eyes (wistfully) at what We have bestowed on certain classes of them, nor grieve over them: but lower your wing (in gentleness) to the believers.” (Al-Hijr; 15:88) (Wahidi, p. 283)

Aifa b. Abd (r.a.) reported the following incident:

When the tax revenues from Iraq came to Umar, he and his assistant came out. Umar started to count the camels. When he saw that they are more than what they have expected, he said “Alhamdulillah!”  His helper said referring to a verse of Qur’an:

“O leader of the believers, I swear to Allah, these are from the blessings and mercy of Allah.”

 Umar (r.a.) replied:

“No you are wrong. These are not the things that Allah the Almighty referred in the verse “let them rejoice in the bounty of Allah and in His Mercy…”^[10] Finding the right path, Sunnah, and Qur’an are the real blessings and mercy of Allah. Let all believers rejoice for these. This is the wealth about which the rest of the verse is talking “The bounty of Allah and His Mercy is better than the (wealth) they hoard”^[11] since such wealth is also among the things that humans collect.” (Ibn al-Jawzi, Manaqib, p. 229)

In our second hadith is told the merits of those who practice the Qur’an and the divine rewards that will be given to them in hereafter. From a literal perspective, rewards that will be given to parents of those who learn and practice the Qur’an are being told in this hadith.  However, the last sentence elequantly shows the virtue and superiority of those who actually practice the Qur’an. If the crown of their parents is so good, then who knows how valuable and superior their reward will be. Therefore, a believer should try to live in accordance with the Qur’an and also give his children a solid education of the Qur’an.

Those who learn, teach, and practice the Qur’an will not only see its rewards in this world but also in their questioning in the grave and in the Hereafter. The Messenger of Allah (pbuh) informs us one of the rewards of those who are acquainted with the Qur’an as:

“When a person who memorized the whole Qur’an and who lived by the commands of the Qur’an, who shaped his manners according to the Qur’an, and who matured himself with the wisdom of the Qur’an passes away, Allah reveals to the earth not to eat (ruin) his body. The earth says:

“O My Lord! While Your words are within him, how could I eat his body?” (Dailami, I, 284/1112; Ali al-Muttaqi, I, 555/2488)

As a matter of fact, sometimes we still see the examples which bodies of the people of the Qur’an do not get decomposed after their death.

A miserable end waits for those who abandon the Qur’an. The state in the hereafter of those whom Allah had given the knowledge of the Qur’an but who had slept all night and had not acted in accordance with it during the day was shown to the Messenger of Allah (pbuh). According to this, the head of those who neglect the Qur’an will be crushed with a big rock until the Day of Resurrection. (Bukhari, al-Jana’iz, 93; Ta’bir, 48)

A noble hadith on this subject presents the following sad scenes:

“A man is brought on the Day of Judgment. The Qur’an is presented to him in human form. In his lifetime, the man had neglected the obligatory acts (fard) of the Qur’an, violated the limits and forbidden acts of the Qur’an. He had not fulfilled the acts of worships that are commanded and opposed to them, and committed acts that are prohibited by the Qur’an. The Qur’an says:

“O My Lord! To what a mean man You have given my verses (taught him and had him memorize!)  He violated my limits, neglected my requirements (fard). He did not perform the acts of worships that I have commanded, but he committed the acts that I informed him as prohibited …”

The Qur’an continued to list the evidences against the man for so long that finally Allah told the Qur’an:

“I am leaving him to you. Do however he deserves!”

The Qur’an holds his hands, and drags the man on his nose and does not leave him until it throws him into the Fire.

Then another man is brought. In his lifetime, this man paid attention to the limits of the Qur’an, fulfilled the requirements (fard), performed the obligatory acts of worship, and avoided from the forbidden acts. The Qur’an stays in front of him and defends him and says:

“O My Lord! To what a nice man You have taught my verses and make him memorize them!  He paid attention to my limits, fulfilled my requirements (fard), he followed the acts of worships that I have informed and stayed away from the forbidden acts…”

The Qur’an continued to list the evidences for him for so long that Allah told the Qur’an:

“I am leaving him to you. Do however he deserves!”

Upon that, the Qur’an seen in human form holds the man’s hand and does not leave him. He dresses him with white clothes, crowns him like the kings, and offers him water in the bowl of the kings.” (Haythami, VII, 160-161; Bazzar, no: 2337)

As the Messenger of Allah (pbuh) complains in this world about those who abandon the recitation and the practice of the Qur’an, he will also complain about them in the Hereafter. What a miserable situation for a believer it is to face with a complaint of the Messenger of Allah at a time when he needs his intercession the most! It is stated in another Qur’anic verse:

“Then the Messenger will say: O my Lord! Truly my people took this Qur’an for just foolish nonsense.” (Al-Furqan; 25:30)

This complain contains not only disbelieving the Qur’an and having an attitude against it but also not paying attention to its warnings and good news, and especially abandoning to recite it. In a noble hadith, it is stated:

“Whoever learns the Qur’an and puts the Book away and neither recites it or looks at it, , the Qur’an comes on the Day of Judgment and gets a hold of that person and complains as:

“O the Creator of all!  This servant of You abandoned me and stayed away from me. You decide between us!” (Qurtubi, XIII, 27-28; Alusi, Ruh al-ma’ani, XIX, 14, [Al-Furqan; 30 (see commentaries)])

There are also people who not only do not learn and practice the Qur’an but also use it to be famous and receive some benefits. The following report of Mu’adh b. Jabal (r.a.) which he very likely heard from the Prophet (pbuh) contains very important warnings and signs. He says:

“For sure there will be some trials in the future. At that time, wealth increases and Qur’an is opened and everyone including believers, hypocrites, man, woman, slave, free, children, and adults read the Qur’an. Such days are close when one of them will say:

“What is wrong with these people that they do not follow me even though I recite the Qur’an?  They won’t follow me in religion unless I say things against the Qur’an.”

Avoid following such innovations (in religion)! As a matter of fact, these kinds of innovations are clearly in error and deviance. I am warning you against the deviation of the wise who are acquainted with knowledge. That is because sometimes Satan tells the false words using the tongues of the scholars, and sometimes, a hypocrite tells a right word.”

Someone among them asked:

“May Allah bless you, but how are we going to know that a scholar tells something wrong and a hypocrite tells something right?”

Mu’adh (r.a.) answered as follows:

“Yes, avoid the words of a famous scholar whom everyone’s eyes are on, but that sound weird to you and which make you say “What does he mean by that?”  However, this temporary deviation of the scholar should not make you stop listening to him all together!  That is because it is always possible for him to take his words back. When you hear the right word, take it regardless of who said it!  That is because there is divine light on the right thing.” (Abu Dawud, Sunnah, 6/4611)

c. Cure with the Qur’an

٨٧. عَنْ عَلِيٍّ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«خَيْرُ الدَّوَاءِ اَلْقُرْآنُ».

87.  Ali (r.a.) reported the Messenger of Allah (pbuh) say:

“The Qur’an is the best of all cures.” (Ibn Majah, Tibb, 28, 41)

٨٨. عَنْ عَبْدِ اللّٰهِ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«عَلَيْكُمْ بِالشِّفَاءَيْنِ: اَلْعَسَلِ وَالْقُرْآنِ».

88. Abdullah b. Mas’ud (r.a.) reported that the Messenger of Allah (pbuh) said:

“I recommend you the following two means of cure: Honey and the Qur’an.” (Ibn Majah, Tibb, 7)

Explanations:

Allah the Almighty has given the cure for every affliction that He has created.^[12] In order to find them, one has to search for the cures of the illnesses.

When people asked to the Messenger of Allah:

“O Messenger of Allah! Should we make use of medical treatment?” He responded:

“Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age.” (Abu Dawud, Tibb, 1/3855; Ibn Majah, Tibb, 1)

However, the Messenger of Allah (pbuh) required a treatment to be done by using permissible materials and said:

“Allah has sent down both the disease and the cure, and He has appointed a cure for every disease, so treat yourselves medically, but use nothing unlawful.” (Abu Dawud, Tibb, 11/3874)

He said to people who said that they are being treated with wine:

“It is not a cure but a trouble” and forbid it. (Tirmidhi, Tibb, 8/2046)

Allah the Almighty, the owner and controller of everything, has related every event to a cause. That is because Allah made this universe alam al-asbab or the universe of causes. Therefore, He left the treatment of the illnesses to certain medicines. As a matter of fact, studying illnesses is the topic of the science of medicine. However, the necessity and the benefit of praying to Allah should never be denied as well. Since everything is in Allah’s control, as in everything else, praying to Him for the cure of an illness is extremely important. Many supplications that the Messenger of Allah recited for the sick have been reported. The Messenger of Allah (pbuh) not only recited some verses and chapters from the Qur’an in addition to other kinds of supplications but he also approved people who did the same.

Since our first hadith informs us that the Qur’an is the best cure, believers should never abandon supplicating for getting well and reciting the Qur’an along with taking the medications. As a matter of fact, the food and vitamins cannot go beyond being a creature of Allah as a mean for the treatment of illnesses. In reality, Allah is the one who provides the cure. Therefore, while one tries all the means of treatment on the one hand, on the other hand he should sincerely pray to Allah for a cure and recite Qur’an.^[13]

The Noble Qur’an is a source of guidance and cure. It is the most important cure for the hearts, bodies, and spirits. It combines the worldly science of medicine and the divine medicine, the medicine for the body and the medicine for the soul, and the cure that belongs to this world and the cure of the spiritual world. However, the treatment of the Qur’an is more applicable to spiritual illnesses. With this in mind, the features of the Qur’an treating many carnal illnesses for which the science of medicine cannot find any cure, despite all kinds of research, are being observed by the qualified people all along. (Razi, XXI, 29; Elmalılı, V, 3195, [Al-Isra 17/82 explanation])

It is not right to think that the Qur’an revealed by Allah, the Lord of all the Universes, would not offer treatment for the illnesses, while it is accepted that even some human words can positively affect the course of illnesses. When looked objectively, it can be seen that when recited with full faith in its benefits and blessings, the Qur’an can heal many illnesses.

The Messenger of Allah (pbuh) never abandoned the recitation of the Qur’an for illnesses and troubles. Aisha (r.anha) said:

“Whenever Allah’s Apostle went to bed, he would recite Surat al-Ikhlas, Surat al-Falaq and Surat al-Nas and then blow on his palms and pass them over his face and those parts of his body that his hands could reach. And when he fell ill, he used to order me to do like that for him.” (Bukhari, Tibb, 39)

Aisha (r.anha) also said:

“During the Prophet’s terminal illness, he used to recite the Mu’auwidhat (Surat al-Nas and Surat al-Falaq) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Chapters and blow my breath over him and make him rub his face with his own hand for its blessings.” (Bukhari, Tibb, 32)

A man saw a scar on the knee of the Companion Salama b. Aqwa and asked:

“What is this?”

Salama (r.a.) told him his story:

“This scar was afflicted on the Day of Khaibar. Upon that, the people around me screamed saying:

“Salama got hit!” Then the Messenger of Allah (pbuh) came near me and blew on me three times. Finally, one hour later I was completely cured.” (Abu Dawud, Tibb, 19/3894)

The Messenger of Allah (pbuh) commanded us to recite supplications for the treatment of evil eye. As a matter of fact, when the Prophet (pbuh) saw in the house of Ummu Salama a girl whose face turned yellow, he said:

“She is under the effect of an evil eye; so treat her with a Ruqya (protective and healing supplications.)” (Bukhari, Tibb, 35)

Abu Sa’id al-Khudri reported.

We were at a military expedition that the Messenger of Allah (pbuh) had sent us. We landed at a place where a maid came to us and said:

“A poisonous snake has bitten the chief of our tribe. The soldiers that can treat him are not with us right now. Is there any incantator (someone who recites Ruqya which means reciting protective and healing supplications) amongst you?”

A person amongst us which we had no idea that he had been a good incantator stood up and went with her. But he practiced incantation and the chief was all right. They gave our friend thirty sheep, and he served us their milk. We said to him:

“Are you a good incantatory?” Thereupon he said:

“No, I only did it by reciting the chapter al-Fatiha.”

We said to him [to make sure it is his right]:

“Do not benefit from these sheep until we ask Allah’s Messenger about this!”

When we came to Medina and told Allah’s Apostle (pbuh) of what happened, he said:

“How did you come to know that this (al-Fatiha) could be used as an incantation? So distribute them (amongst those who had been present there with him) and allocate a share of mine also!”^[14] (Muslim, Salam, 66, 65; Bukhari, Fadail al-Qur’an, 9; Ijara, 16; Tibb, 33, 39)

In another hadith, the Messenger of Allah (pbuh) said:

“There is a cure in al-Fatiha for every illness.” (Darimi, Fadail al-Qur’an, 12)

Ilaqah b. Sahar came to the Apostle of Allah (pbuh) and embraced Islam. He then returned and on his way stopped by some people who had a lunatic fettered in chains. His people said:

“We are told that your companion (i.e. the Messenger of Allah (pbuh)) has brought some good from Allah. Do you have anything with which you can cure him?

Ilaqah (r.a.) continued his words as:

I then recited al-Fatiha and he was cured. They gave me one hundred sheep. I then came to the Apostle of Allah (pbuh) and informed him of it and asked whether it is permissible for me to take the sheep. He asked:

“Did you say anything other than this (Qur’an)?”

I said:

“No, I have not.”

The Messenger of Allah (pbuh) said:

“Take it, for by my life, some accept if for a worthless chain, but you have done so for a genuine one!” (Abu Dawud, Tibb, 19/3896; Buyu, 37/3420; Ahmad, V, 211)

The reason why the Messenger of Allah asked his companion whether or not he has recited something else was to see if some traditions of pre-Islamic Ignorance era are mixed with it. When he saw that this was not the case, he told the man that the reward was permissible (halal).

Jabir (r.a.) narrated as follows:

A scorpion stung one of us while we were sitting with Allah’s Messenger (pbuh) and a person said:

“O Allah’s Messenger, should I use incantation (for curing the effect of the sting)?

The Messenger of Allah (pbuh) said:

“He who is competent amongst you to benefit his brother should do so!” (Muslim, Salam, 61, 62, 63; Ahmad, III, 302, 304)

Treating with praying and supplications (Ruqya) was a known method of curing in the pre-Islamic Ignorance era as well. However, among the recited words, there were expressions of polytheism. For this reason, the Messenger of Allah (pbuh) had first forbidden to perform Ruqya, but later said: “Bring your Ruqya to me!” and he gave permission to recite their Ruqya after cleaning up the parts that are not permissible.

The scholars agreed that a Ruqya would be permissible under the following three conditions:

1. It should be done by reciting the words of Allah, His names or attributes;
2. It should be done in Arabic or some other language that is clearly understood;
3. One must believe that the Ruqya is not the cure by itself but it cures only if Allah the Almighty wishes so. (Ibn Hajar, Fath al-Bari, X, 206)

In other words, Ruqya is permissible only when it is composed of verses of the Qur’an and sayings of the Prophet (pbuh) in which the names and attributes of Allah are mentioned, and when it is recited in an understandable language. A Ruqya performed by saying unclear words, meaningless sounds, and unknown names is forbidden (haram). Also performing Ruqya by using iron and salt or by knotting a rope is forbidden. A Ruqya performed by praying, seeking refuge, or asking help from something other than Allah is committing polytheism.

The hadith that reports “those who do not perform Ruqya or do not let Ruqya be done to himself will enter into Paradise without questioning”^[15] refers to the forbidden (haram) kind of Ruqya that is done in pre-Islamic era which contains polytheism.

The most practiced method in treating with Qur’an is reciting the verses that are about healing. Qushayri narrates that his son got sick. His condition got so bad that they lost hopes from his life. Imam Qushayri saw the Messenger of Allah in his dream. He explained the condition of his son to him. The Messenger of Allah (pbuh) reminded him the verses of the Qur’an about healing and advised him to recite them. When Qushayri followed the Prophet’s advice, soon his son got well. (See Alusi, XV, 145, [Commentary on al-Isra 17/82])

The verses of Qur’an about healing are as follows:

وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِن۪ينَ

“…help you (to victory) over them, heal the breasts of Believers.” (Al-Tawbah; 9:14)

وَشِفَاۤءٌ لِمَا فِي الصُّدُورِ

“… a healing for the (diseases) in your hearts…”  (Yunus; 10:57)

يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ اَلْوَانُهُ ف۪يهِ شِفَاۤءٌ لِلنَّاسِ

 “…there issues from within their bodies a drink of varying colors, wherein is healing for men.”  (Al-Nahl; 16:69)

وَنُنَزِّلُ مِنَ الْقُرْاٰنِ مَا هُوَ شِفَاۤءٌ وَرَحْمَةٌ لِلْمُؤْمِن۪ينَ

“We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe.” (Al-Isra; 17:82)

وَاِذَا مَرِضْتُ فَهُوَ يَشْف۪ينِ

 “And when I am ill, it is He Who cures me.” (Al-Shu’ara; 26:80)

قُلْ هُوَ لِلَّذينَ اٰمَنُوا هُدًى وَشِفَاۤءٌ

“… Say: “It is a Guide and a Healing to those who believe…” (Al-Fussilat; 41:44)

In seeking cure with the recitation of the Qur’an, it is very important for the heart to be sincere. In order for this method to work, one must act faithfully and sincerely and only for the sake of Allah and must always be acting upon the Qur’an. If the acts of the person do not conflict with his words and with the verses and supplications that he recites, the treatment occurs quicker.

Ibn Qayyim al-Jawziyye explains how Qur’an cures for both physical and spiritual illnesses as follows:

Qur’an is a complete cure for the illnesses of the heart and body which are either related to this world or to the Hereafter. However, not everybody is capable of receiving treatment with it. If a sick person receives a good treatment with the Qur’an, and he puts it in front of his illness with a strong faith, complete trust and righteousness, and by paying attention to its requirements, then the illness cannot resist it. How can illnesses resist to the word of Allah, the creator of the heavens and the earth?  If the words of Allah descended onto mountains, they would be disarrayed and if it descended onto the earth, the earth would be destroyed. ^[16] There is no spiritual and physical illness that its remedy and its prevention cannot be found in the Qur’an!  However, only those who are blessed with a special understanding of the Qur’an can benefit from them. ^[17]

In the second hadith, the Messenger of Allah (pbuh) advised the use of honey next to Qur’an as a treatment.

Allah informs us that there are many cures in honey produced by bees in various colors. (Al-Nahl; 16:69)

For this reason, the Messenger of Allah (pbuh) who liked sweet things and honey^[18] said in a hadith:

Healing is in three things:

1. 1.                 A gulp of honey,
2. 2.                 Bloodletting, ^[19]
3. 3.                 Branding with fire (cauterizing). But I forbid my followers to use (cauterization) branding with fire unless it is necessary. (Bukhari, Tibb, 3)

The Messenger of Allah (pbuh) advised his Companions to drink honey syrup when they got ill. Abu Sa‘id al-Khudri reported that a person came to Allah’s Messenger (pbuh) and told him that his brother’s bowels were loose. Thereupon Allah’s Messenger (pbuh) said:

“Give him honey.” So he gave him that and then came and said:

“I gave him honey but it has only made his bowels more loose.”

He said these three times; and then he came the fourth time, and he (the Holy Prophet) said:

“Give him honey.” The man said:

“I did give him, but it has only made his bowels more loose,” whereupon Allah’s Messenger (pbuh) said:

“Allah has spoken the truth and your brother’s bowels are in the wrong.” So he made him drink (honey syrup) and he was recovered. (Bukhari, Tibb, 4; Muslim, Salam, 91)

With his last words, the Messenger of Allah (pbuh) expressed that the Qur’anic verse^[20] stating there are cures in honey for humans is true and every Muslim should believe in this.^[21]

d. The Intercession of the Qur’an

٨٩. عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ قَالَ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْه وَسَلَّمَ يَقُولُ:

«اِقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لِأَصْحَابِهِ».

89. Abu Umame al-Bahili (r.a.) reported: I heard the Messenger of Allah (pbuh) say:

“Recite the Qur’an! That is because, on the Day of Judgment, Qur’an will intercede for those who live by it.” (Muslim, Musafirun, 252)

٩٠. عَنِ النَّوَّاسِ بْنِ سَمْعَانَ رَضِيَ اللّٰهُ عَنْهُ يَقُولُ: سَمِعْتُ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:

«يُؤْتَى بِالْقُرْآنِ يَوْمَ الْقِيَامَةِ وَأَهْلِهِ الَّذِينَ كَانُوا يَعْمَلُونَ بِه فِي الدُّنْيَا تَقْدُمُهُ سُورَةُ الْبَقَرَةِ وَآلِ عِمرَانَ» وَضَرَبَ لَهُمَا رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةَ أَمْثَالٍ مَا نَسِيتُهُنَّ بَعْدُ قَالَ:

»كَأَنَّهُمَا غَمَامَتَانِ أَوْ ظُلَّتَانِ سَوْدَاوَانِ بَيْنَهُمَا شَرْقٌ أَوْ كَأَنَّهُمَا حِزْقَانِ مِنْ طَيْرٍ صَوَافَّ تُحَاجَّانِ عَنْ صَاحِبِهِمَا«.

90. Nawwas b. Sam’an (r.a.) reported:  I heard the Messenger of Allah (pbuh) saying:

“On the Day of Judgment, the Qur’an and the people of the Qur’an who shape their lives according to the Qur’an will be brought forward. At that time, chapters of Al-Baqara and Al-i Imran were in front of the Qur’an.”

The Messenger of Allah (pbuh) gave three examples for these chapters of the Qur’an and I still remember them. The Messenger of Allah (pbuh) continued as:

“They are like two clouds or two black shades and there is a bright divine light in between them or they are like two groups of birds on the sky. They intercede for the people who recited them.” (Muslim, Musafirin, 253. Also see Tirmidhi, Fadail al-Qur’an, 5/2883)

٩١. عَنْ عَبْدِ اللّٰهِ بْنِ عَمْرٍو قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:

«يُقَالُ لِصَاحِبِ الْقُرْآنِ: اقْرَأْ وَارْتَقِ وَرَتِّلْ كَمَا كُنْتَ تُرَتِّلُ فِي الدُّنْيَا فَإِنَّ مَنْزِلَكَ عِنْدَ آخِرِ آيَةٍ تَقْرَؤُهَا».

91. Narrated Abdullah b. Amr (r.a.) reported that the Apostle of Allah (pbuh) said:

“One who was devoted to the Qur’an will be told in the Hereafter:

“Recite and ascend, and recite carefully as you recited carefully when you were in the world, for the final abode you reach will be the height of the last verse you recite.” (Abu Dawud, Witr, 20/1464; Tirmidhi, Fadail al-Qur’an, 18/2914)

Explanations:

The Noble Qur’an was revealed to ensure the happiness of human beings both in this world and the Hereafter. Since the real purpose of being happy in this world is to reach the happiness in the Hereafter, the most important purpose of the Qur’an is to ensure the eternal salvation and happiness of the servants of Allah.

Believers who follow the commands and prohibitions in the Qur’an will reach salvation both in this world and in the Hereafter and their levels will also elevated by the intercession of the Qur’an. In the first hadith Allah’s Messenger (pbuh) gives the good tidings of this by saying:

“Recite the Qur’an! That is because, on the Day of Judgment, Qur’an will intercede for those who live by it.”

In another noble hadith:

“Whoever learns a verse from the Qur’an will happily be met by this verse on the Day of Judgment.” (Haythami, VII, 161)

Here the emphasis is that the Qur’an will intercede for those who learn the Qur’an and live in accordance with its rules. “People of the Qur’an” or “Companions of the Qur’an” are the ones who recite it, follow its instructions, and shape their actions and behaviors accordingly. Otherwise, they are not those who recite it without understanding and contemplating about its meaning and putting them into practice. Ali al-Qari tells that the Qur’an will not intercede for such people but on the contrary it will complain about them. That is because, the Qur’an is not revealed just to be read but also to be practiced in everyday life.

Those who learn, live, and teach the Noble Qur’an are the special servants of Allah. As a matter of fact, one day the Messenger of Allah (pbuh) said:

“For sure there are those who are closer to Allah among His servants!”

The Companions of the Prophet asked:

“O Messenger of Allah!  Who are they?”

He (pbuh) said:

“They are the people of Allah, people of the Qur’an, and the exceptional servants of Allah!” (Ibn Majah, Muqaddimah, 16)

According to the good news informed in this hadith, Qur’an will testify on the Day of Judgment for those who recite it and practice its commands and it will intercede for their forgiveness. In turn, Allah the Almighty will treat such servants with His mercy.

Another noble hadith about this topic reads as follows:

“On the Day of Judgment, the Noble Qur’an comes to its reader like a pale man and says:

“I am the one that left you sleepless during the night and thirsty during the day!” (Ibn Majah, Adab, 52)

In other words, the Qur’an will help so much to those Muslims who tried hard and overcame difficulties in order to read and practice the Qur’an in this world that in a sense it will get tired and exhausted. The Messenger of Allah (pbuh) used this expression in order to explain that the Qur’an will help those who practice it on the frightful Day of Judgment, ease their questioning, and relieve the heat and hardship of the Day.

In turn, Allah the Almighty will not punish such servants. As a matter of fact, the Messenger of Allah (pbuh) said:

“Recite the Qur’an… That is because Allah does not punish the heart that has the Qur’an in it…” (Dari­mi, Fadail al-Qur’an, 1)

In the second hadith, after stating that the Qur’an will intercede for those who live in accordance with its rules, Allah’s Messenger also informs us that certain chapters of the Qur’an such as Al-Baqarah and Al-i Imran will come and intercede even more for the people of the Qur’an.

In the rest of the hadith, in order to express the importance and spiritual rewards of these specific chapters of the Qur’an, the Messenger of Allah (pbuh) gave three examples for these chapters.

The superiority of a chapter of the Qur’an over another chapter is something related to their contents and the depth of their meaning. Chapters of al-Baqarah and Al-i Imran almost cover the entire issues of religion.

The following narration shows that the al-Baqara is so rich in terms of its content, and therefore this chapter of the Qur’an is considered more virtuous.

Once, the Messenger of Allah (pbuh) was going to send a military expedition. He made them read the Qur’an. Each of them recited from the verses of Allah as much as they knew. The Messenger of Allah (pbuh) approached the youngest Companions and said:

“O so and so!  What do you have in your memory?”

And he said:

“I have such and such chapters in my memory, and I also memorized chapter al-Baqarah!”

The Messenger of Allah (pbuh) asked:

“Do you have in your memory the chapter al-Baqarah?”

The young man said:

“Yes!” Upon this, our Master Pride of the Universe (pbuh) said:

“Now you can go and be the leader (commander) of them!  That is because this chapter covers almost the entire religion.”

One of the leaders of the congregation said:

“O Messenger of Allah! The fear that I may not be able to practice the content of this chapter prevented me from memorizing it.”

Upon that the Messenger of Allah (pbuh) said:

“Know, recite, teach, and practice the Qur’an! That is because, those who learn, teach, and practice the Qur’an are like a leather bag filled with musk whose scent spreads to everywhere. Those who learn but do not practice it are like a tightly closed leather bag filled with perfume.” (Tirmidhi, Fadail al-Qur’an, 2/2876; Haythami, VII, 161)

In our third hadith, it is expressed how the state of those who recite the Qur’an by paying attention to its manners and put it into practice in every aspect of their lives will be advanced in Paradise. Their levels in paradise will be commensurate with their relationship with the Qur’an in this world.

In another hadith, in a way explaining our third hadith, the Messenger of Allah (pbuh) said:

“The Qur’an comes on the Day of Judgment and says for the person who lived by it in the world:

“Dear Lord! Adorn him!”

Upon this, he gets crowned with the crown of honor and divine blessings.

The Qur’an says:

“O my Lord! Bless him with more!”

The person who reads and practices the Qur’an will be dressed with the garment of honor and divine blessings.

The Qur’an says:

“O my Lord! Be content with him!”

Allah becomes content with that person and says to him:

“Recite and ascend!”

So with each verse he recites, his spiritual rewards get increased.” (Tirmidhi, Fadail al-Qur’an, 18/2915)

 Aisha (r.anha), the mother of believers, said:

“The degrees of Paradise are as many as the number of the verses of the Qur’an. There is no one in Paradise who is more virtuous than those who recite the Qur’an.” (Ibn Abi Shaiba, Musannaf, VI, 120/29952)

On that Day, whoever recites the whole Qur’an ascends to the highest level of Paradise. Everyone will ascend as much as they recite and will accordingly gain divine rewards.

The recitation of the Qur’an in Paradise of those who know and live the Qur’an will be like the angels’ remembrance of Allah so this won’t prevent them in any way from experiencing other blessings. In fact, reciting the Qur’an in the best fashion by paying attention to the rules of recitation will be their best pleasure.

The term “best fashion (tartil)” mentioned in the hadith essentially means harmony and order, in other words, reciting the Noble Qur’an with measured rhythmic tones and slowly by pronouncing the letters appropriately, namely by giving the Qur’an its due.

The recitation of the Prophet was clear and deliberate, by emphasizing the letters and watching for the measured rhythmic tones, and at the same time by paying attention to the rules of its recitation. (Tirmidhi, Fadail al-Qur’an, 23)

That is because Allah the Almighty commanded him:

وَرَتِّلِ الْقُرْاٰنَ تَرْت۪يلًا

 “… recite the Qur’an in slow, measured rhythmic tones.” (Al-Muzzammil; 73:4)

What is understood from the usage of Arabic imperative “rattil” which is strenghtened with the infinitive “tartilan” in this verse is that Allah the Almighty wants us to recite the Qur’an deliberately and in the best fashion. Reciting the Qur’an with measured rhythmic tones is not a matter of music performed with a nice voice and random singing. On the contrary, rhymes should be recited by paying attention to the fluency and rhetoric character of the verses and their relationship with the meaning and by feeling the meaning and making others feel it. So, in the recitation of the Qur’an paying attention to the measured rhythmic tones and the rules of recitation are very important. As a matter of fact, our hadith encourages us to memorize the Qur’an and to recite it in the best fashion and points out that the levels of those who practice the Qur’an will be elevated.

However, there is a benefit to remind the following:

Those who act according to the Book of Allah and contemplate about it are surely better than those who do not put it into practice but just memorizes and nicely recites it. As a matter of fact, among the Companions there were many others who memorized and recited the Qur’an better than Abu Bakr (r.a.). However, there is an agreement that Abu Bakr was the best of the Noble Companions. That is because he was the one who knew Allah and the spirit of the Qur’an best, and the one who shaped his life according to the contents of the Qur’an.

On the other hand, we benefit not only from the Qur’an that we personally recite but also from the Qur’an that we teach to others. So, we gain the honor of its intercession. The Messenger of Allah (pbuh) said:

“The past and the future sins of those who teach their children how to read the Qur’an are forgiven. And whoever makes the child memorize the Qur’an, Allah resurrects him like a full moon on the Day of Judgment and the child will be told:

“Read!”

With each verse the child recites, Allah elevates the level of the father. This continues till the end of the verses that the child remembers.” (Haythami, VII, 165-166)

On the Day of Judgment, just as the Qur’an, those who knew the Qur’an will also intercede. The Messenger of Allah (pbuh) informs us of that saying:

“Whoever recites the Qur’an and nicely memorizes it, and accepts its permissions as permissible (halal) and prohibitions as prohibited (haram), Allah places them into His Paradise and gives them permission to intercede for ten people from their family who deserved to be in Hell.” (Tirmidhi, Fadail al-Qur’an, 13/2905; Ibn Majah, Muqaddimah, 16; Ahmad, I, 148)

May Allah bless us with learning and reciting the Qur’an in the best fashion by understanding its contents and putting them into practice and benefiting from its intercession on the Day of Judgment!  Our Almighty Lord, bless our lives with the services to the Qur’an!

Amin!…